Tag Archives: Sefirat haOmer

We now find ourselves in Chol haMoed Pesach – the intermediate days of Passover, the middle days of this ongoing eight-day holiday. After a gruelling week of preparation and a very energetic first two festival days, we are all physically spent, ready to relax and enjoy the rest of the week to come.

MITZRAYIM TO HAR SINAI: In this Sefirat haOmer chart one envisions themselves taking 49-steps up the summit of Sinai in time for Shavuot. Designed by Aharon Varady, a realization of a concept envision by Andrew Ross z”l.

Still for many people the joy of the festival and that sense of momentum in our souls remains with us. As we each work through own personal exodus during this season. Now that we have determined to become free people, naturally there is a new passion to experience and actualize that freedom. And to continue this spiritual journey to become more liberated. A desire to push forward in this march of freedom still inspiring many of us.

So how do we do that? How do we become more free and more liberated people?

And how do we satisfy this expansive drive aroused in our souls, while also being amidst an exhaustingly vigorous season?

Our tradition responds to this with the mitzvah of the Sefirat haOmer – the commandment of counting of the Omer. And through this tradition we learn how everyday we can do a little bit of work on improving ourselves. That’s all it really requires to pursue freedom within yourself, just taking a small step each day out of whatever has held us back in our life’s journey.

In the procession of the Jewish year, we are on a journey from Pesach to Shavuot. A journey which takes us from freedom in Egypt, and brings us to celebration at Sinai.

We’ve talked before about the biblical commandment, to count seven weeks of harvest gladness in which our ancestors were to offer up their coarse barley growth. And how on the fiftieth day the ancient Israelites would offer up an offering of their finest wheat in the Temple, in order to bring great culmination to this spring season on the holiday of Shavuot – the festival of weeks, celebrated on the 50th day from Pesach. (see “The Sefirat haOmer: Making The Days Count“)

These two holidays of Pesach and Shavuot, along with a third agricultural festival of Sukkot in the fall, they are called the Shelosh Regalim. These were the three pilgrimage festivals of the Torah, which in ancient times required people to journey all the way up to the capital of Jerusalem every year for these holidays.

This holiday of Shavuot has no fixed date, it occurs after 49 + 1 days after Pesach. Nor did this holiday historically have any fixed religious significance until the rabbis of the Mishna began to relate this holiday with the giving of Torah at Har Sinai.

The rabbis therefore understood these 49 days as a time of personal preparation for receiving Torah. A period which would come to be characterized by personal reflection and ethical introspection. In this way the rabbis made this period an inner journey for us. They helped us appreciate this extensive mitzvah of Sefrat haOmer as a process on a path to become worthy of receiving this revelation of Torah. In order to stand dignified at Shavuot and receive this Torah anew.

In this way we also come to appreciate the sefirah period as a way for refining and cleaning ourselves up along the way – as we shed our slave characteristics – on our way to the reception of the Torah at Sinai.

This sense of devotion became even more stressed by the kabbalistic masters of the 16th century in Tzfat, and then later by the chassidic masters who followed them. These mystics also decided take the journey inward, but in a much deeper and more profound way.

According to their custom of meditating upon the prayers of their highly mystical siddurim, they gave practical application to the Sefirat haOmer for making it engage a personal tikkun – a correction, a repair in one’s nature. And to do so systematically and with motivated intention.

The mystics broke the sefirah period into seven cycles of seven weeks, seven being the number of completion and wholeness (i.e. number of days in a week; creation). Each of the seven weeks were set to correspond to one of the seven sefirot (Divine forces) which active in the physical world. Likewise each day of the week was set to correspond to a sefirah as well, making us look even deeper into each of these characteristics within ourselves.

This form of meditation reflects upon seven essential characteristics, and then makes us further consider how we operate those creative drives. We learn to focus on specific points of our character.

Let me give you a few examples of how this line of meditation works, and also demonstrate how one can reflect on these (with a few off-the-cuff meditative suggestions that come to mind for me during my personal reflection at this time, those are in quotes; to give us examples of how to work through these thoughts):

Day 1 of the Omer:

חֶסֶד שֶׁבְּחֶסֶד

Kindness within Kindness

“Do I display my kindness with acts of truly pure kindness?”

Day 2 of the Omer:

גְּבוּרָה שֶׁבְּחֶסֶד

Discipline/Judgment within Kindness

“Is my sense of discipline in-line with my sense of kindness?”

Day 3 of the Omer:

תִּפְאֶרֶת שֶׁבְּחֶסֶד

Beauty/Harmony within Kindness

“Do I use my expansive kindness for bringing harmony and balance?”

Day 4 of the Omer:

נֶצַח שֶׁבְּחֶסֶד

Endurance/Victory within Kindness

“Is my sense of kindness in-line with a love that is long-lasting and able to overcome the challenges?”

During the first week we start in Chesed (Kindness), which is an accessible point of reference for the soul as we continue on with the joy of celebrating Pesach and as are just starting out on our sefirah count. Then in the second week we move into Gevurah (Discipline/Judgement). The third week Tiferet (Beauty/Harmony), etc.

Each week we look at one part of our Divinely inspired nature, and then systematically examine how we can bring balance to it. Looking at each level of our consciousness, realizing there are elements of each impulse mixed-in with the others. Our challenge is to bring balance within ourselves so that none of these are in conflict, and so that we can achieve a sense of freedom within ourselves.

This might also be helpful for beginners of this form of meditation:Think of the daily sefirah as representing one aspect of your divinely inspired inner drives or ambitions, and the sefirah for the week as representing how you go about achieving that in your actions. There is certain ways we feel inside, but its all about bringing our outward displays in-line with that.

The kabbalists weaved other meditative elements into their counting of the Omer. They also assigned certain meditative words from psalms and letters to each day. As well as pieces of the highly mystical Aramaic prayer Ana Bekoach. All these textual overlays, to further inspire an inner journey.

Now there is a reason that I keep referring to the Sefirat haOmer as a journey. This mitzvah is one with many steps in order to fulfill it. It requires us making the effort everyday for 49 days, taking many small steps everyday. We cannot move forward if we stop at any point. Which is what makes this mitzvah so much of a discipline to keep. However, it is a deeply rewarding journey of self-exploration and refinement for those who follow all the way through!

Modern Meditative Aids for the Sefirat haOmer

One of the best ways to help one remember the daily Omer count is to use a chart. Over the years many charts have been devised to help people remember and stay accurate with their count. Many communities and homes have unique ones which people festively display and refer to.

This not only a great way to keep count, it is also a great way to meditate upon the Omer. To think of it as a journey moving inward, to examine ourselves in our deepest core. Or we can also see this as a path around a mountain, moving upward with a step each day until we reach the peak of Sinai. This lovely chart is also overlaid with other meditative elements which color and desktop formatting today allow.

Over the years I have made the case that the rabbis made intentional use of specific words, letters and sounds to deliver imagery. As they were limited in their means of presenting these ideas in a black-and-white world in which they produced their manuscripts, the mystics used other schemas. I have always believed that had the mystics of old lived today they would layer meaning in color, which would also aid in showing relationships of one thing to another.

I’m glad to see that several scholars and rabbis of the modern age are utilizing color to expressed concepts in their works and materials. To help people visualize the lesson and their inner journey.

“Lauren Deutsch’s system of color correspondences for the sefirot mainly follows the light spectrum from red to deep blue, then black and purple. Her systems accords well with that of Mark Hurvitz’s 7×7 Color Grid for the Omer.”

This chart expresses how the sefirot – both for the corresponding week and day of the sefirah count – how they come together. Causing us to conceptualize and consider the relationship of one characteristic to the other, and helping us visualize the balance we are trying to achieve between these powerful forces inside us.

In like manner, Aharon Varady also created a variation of the meditative circles chart utilizing a classical and historically inspired color schema. A schema which was presented in Reb Seidenberg’s Omer Counter widget (Neohasid.org). Aharon noted that this color system corresponds closely with that of the colors suggested by the RAMAK in Pardes Rimonim, as cited in Rabbi Aryeh Kaplan’s book, “Meditation & Kabbalah” (p. 181) in the chapter titled “Colors.”

Having also taken personal interest in the color correspondences within classic kabbalistic literature, I had also tried to imagine this. To perceive how the mystics would have conceived of this. So this additional contribution has helped bring that to life for me. This color schema is very useful and meaningful to both Chassidic and Sephardic followers of the mystical disciplines.

The meaning of all this is also presented for us by Aharon in his detailed comments of the aforementioned post. The entry also wonderfully included the prayers, blessings, meditations, and even an updating counting widget… in addition to the helping you identify and visualize the interacting sefirot as you observe this special mitzvah!

Conclusion:

Many of us modern people don’t have the time or space in our lives make a religious pilgrimage like ancients used to during this time of year, therefore we have a long tradition of focusing on how to take this journey inward. We should utilize the many ways of teaching and thinking which helps take us on a journey for the soul.

Want to personalize your own journey? Here is a Do-It-Yourself help for making your own Sefirat haOmer Chart.

We have been learning about this inward journey through the soul we engage in during the sefirah period. One of the best ways is to visualize that journey as path up a mountain, as previously mentioned regarding another chart.

Aharon Varady also provides us with a subtle adaptation of a chart concept envisioned by Andrew Ross z”l. As noted by Aharon elsewhere:

This wonderful chart is designed by Aharon Varady, a realization of a concept envision by Andrew Ross z”l.

The chart image shown at the top is a Creative Commons document, editable and redistributable design. Showing a spiral starting from the upper right, and moving counter-clockwise on its way inward. Indeed, all the items presented by Open Siddur are open-source licensed to edit and share! Feel free to personalize it with numbers or meditative thoughts.

What are you making your exodus from this year? Are you trying to leave bad traits behind? Are you making a journey out of addiction? Are you finding liberation from the effects of unhealthy relationships? Or are you just stepping forward in order to leave a sense of apathy behind? Personalize this chart and meditation for your goals. Whatever helps you visualize your journey inward to the soul and upward to Sinai!

Starting off the Spiritual New Year RightMitzvah-making Opportunities for the Spring and Summer

As we came into the month of Nissan we began celebrating the height of our spiritual year, in fact this is the start of the biblical year. (see Exodus 12:2, and Parshat Archarei). Whereas in fall we observe the start of the civil year and consider the concepts of righteousness, justice and repentance, we celebrate the spiritual new year with the joy of the “z’man cheiruteinu / season of our freedom.”

Just because Pesach– the Passover holiday– is over doesn’t mean this season ends. In the Talmud and classical Halachic works Nissan itself is considered an entire month dedicated only to joy and celebration; one big holiday free of mourning. There are a lot of ways to celebrate our freedom. One of the best was is to take advantage of that liberty and work towards our own enrichment. Nothing is more important to work on than our spiritual and emotional state. Coming out from under the effect what ever complications we might have stepped out of in this season should take first priority. There is no better investment we can make than in our own soul.

The spring season comes with unique opportunities for spiritual advancement and self-reflection. One of the best ways is by following along with the Sefirah haOmer – the Omer Count. Learn how to make this period between Pesach and Shavuot work for you. You can find a study and the Blessings according to the minhag Nusach haAri z”l (Chabad) with a counting guide in the links below. Also, part of the reflection is the recitation of the Psalm 67 (I failed to cite the source in the Siddur release, it will be corrected shortly). We can delve even deeper by meditating upon this Psalm as well, learn how:

Also during this season, we have to keep in mind that the physical seasons change as well. That means that the nights are getting shorter, and the days longer. This can effect some people, especially if you live in the far north, where daylight can be as little as as 4-6 hours long at best in the height of summer even if your not in the Arctic Circle. The following guides are how to approach Tikkun Chatzot – the Midnight Rite – during this season, as well as an introduction and the liturgical text:

At of course, in gearing up for Shavuot we again will need the prayers of the Shelosh Regalim, don’t forget to also get the Hallel and Rosh Chodesh packets. We are so grateful to have these resources hosted by our partners at the Open Siddur Project. You can find the link below.

And finally, the month of Nissan isn’t over yet. Have you had a chance to say the Blessing on a Blossoming Fruit Tree? For those of us in the Northern Hemisphere, we still have a few more days to make this happen. Find out how:

Last but not least, it is important for us to remember when studying the parsha according to the 1-year scheme t – the weekly Torah portion schedule for a single year – that in 2012 it differs outside of Israel from the one read inside Eretz Yisrael. Those who are inside Israel and only observe 1 day of Yom Tov already began Parshat Shemini last Shabbat. For everyone else b’chutz l’aretz – outside of Israel, in the Diaspora – we are just beginning it this week as last Shabbat was still Yom Tov. This schedule will remain ahead of us by one week until Shavuot of this year.

With all that said, I want to commend everyone who worked so hard to make a kosher and liberating Pesach. I am proud of all the hard work people in our little learning community have invested in cleaning not just their homes, but their inner self with careful scrutiny and humility. I am even more thrilled to see how much joy and feeling of freedom we are all experiencing for it as well. Now on to Har Sinai!

Do you need a siddur? This blog proudly cooperates with The Open Siddur Project. The project is a volunteer based organization dedicated to documenting and making the wealth of Jewish prayer and prayer resources available with free, redistributable licensing in electronic format and print formats. You can find my contributions of liturgy HERE. Find out how you can also be a part of this worthy cause!

The counting of the omer is one of the most mystical rituals in Judaism. It’s reflection on the elements of burnt offerings, as with all offerings and sacrifices, has been interpreted as a symbol of spiritual elevation. Both the topics of sacrifice and ecstatic spirituality so much turned off modern and “enlightened” people that many communities had abandoned the omer all together. Interestingly though, in recent years the resurgence of interest in mysticism has caused such a demand for these type of prayers that you will now find them in the siddurim (prayerbooks) of just about every movement of Judaism. The other prayer making an amazing comeback is the Ana Bekoach, which is usually paired closely with Psalm 67 in Chassidic and Sephardic siddurim.

The Ari z”l himself instituted the inclusion of Psalm 67 and the Ana Bekoach into the daily prayers and when performing special mitzvot. However, the method that was related from the Ari z”l through his disciple Rabbi Chaim Vital in how to recite these prayers was presenting in very detailed kavannot (focused mediation) that were very complicated and involved. Psalm 67 is a great example, because the method most often used to meditation on this verse was not to just read the text, but instead to imagine the 49 words being a 7 branched menorah, with each of the 7 branches containing a verse of the Psalm. Each of the branches relates to one of the 7 sefirot that are active in the physical world, just as with each of the 7 lines of the Ana Bekoach does as well.

The Nusach Arizal as presented by The Baal haTanya – Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe – though it is a kabbalistic prayerbook, was purposefully freed of nearly all the kavannot in order to focus on creating a prayerbook that was appropriate for users of all skill levels. Complicated diagrams and pages of meditation material interspersed within selections of actual prayers were put to rest. Instead his text was complete yet concise, as well as clear and understandable as a true liturgical work. Though the Baal haTanya did not include the meditating upon the form of the menorah, he did prescribe a reading of Psalm 67 and some interesting kavannot relating to it. What made these kavannot so meaningful that he felt compelled to include them?

It is quite standard for most traditional siddurim to include the reflection upon the names of the sefirot relating to the day. Less common is the meditation of assigning one of the word or names of the Ana Bekoach to each day, though this sometimes appears in the Sephardic and oriental texts. However, in addition to including a plain reading of Psalm 67 after the counting of the omer, along with the prescribed words for declaring the day’s count one is also provided one word of the psalm and one letter of verse 5. Psalm 67 contains 49 words, and verse 5 of that same chapter contains 49 letters. There are 49 days counted in the sefirah period, so each day one focuses on one pieces of the picture for what we hope to achieve during this time of personal reflection.

When it comes to the reason this chapter and this verse is chosen for meditation, the reason does not appear as clear as the reason we include the Ana Bekoach which contains supplications for the removal of sin and purification. This is in line with the tone of the season. Instead Psalms 67 starts out with a request, not a humble confession that we would normally expect during a season of personal refinement. We read the words:

“G-d be gracious to us, and bless us;

May he cause his face to shine upon us.

Selah.”

| Elohim y’chanainu viybar’cheinu;

| ya’air panav itanu

| selah.

Psalms 67:2

Now lets looks at verse five alone. When we read it we find something seemingly completely unrelated at first glance:

“The nations will be gland and sing for joy.

For you will judge the nations fairly,

and the peoples of the earth will rejoice.

Selah.”

| Yismauchu viyarnenu, l’amim.

| Ki tishpot amim mishor:

| ul’amim ba’aretz tan’chaim

| selah..

Psalms 67:5

Here we see that this second meditation, upon verse five, seems to be a related to conceptualizing human equality and the pursuit of happiness. So we have prayer for the blessings of the nation of Israel, and a reflection upon the goal of universal betterment. For a start, we see that it is a good practice to be as concerned about the welfare of all people just as much as we are concerned for ourselves. It is balanced.

That’s a nice idea, and rings true. However, the message goes deeper than that, as it is clear if we read the rest of the chapter in context. Yes, this request seems different in tone than we would expect. But it is not a a brazen request for divine favor just for the purpose of our own security. If your asking yourself why this request of verse 2 is so bold, we find our reason in the next immediate verse. It also answers for us why we find ourselves considering the People of Israel, as well as all the nations of the earth in these meditations. It asks for blessing for a special reason:

“To make Your way known upon the earth,

and your salvation among all the nations.

| Ladaat ba’aretz dar’kehcha;

| b’chol goyim, yishuatecha.

Psalms 67:3

The topics are not unrelated. They are completely related because we are people in need of blessing, just like the rest of the nations of the earth. However, it asks for blessing for Israel not merely for our own contentment but in order to enable us to make the ways of godliness known to the people of the world. It asks for blessings so we can share it with others and model graciousness. We ask for the face of G-d to shine upon us so that it can reflect off us, that we be spotlighted as an example of salvation.

There are plenty of people out there who say that this dream is impossible to achieve, and therefore foolish to consider. But being able to show this truth through the example of our own experience is the type of truth people cannot easily deny. In fact we see a few times in verses 4 and 7 that when this happens the people will then be able to “yoducha” which means to admit and acknowledge, as well as give thanks. That people will see the goodness of this way of godliness for themselves though our lives. Then the nations will even become glad, knowing that there is hope for themselves.

So the request isn’t as self-centered as it sounds. It’s not necessarily a request for prosperity or even success, you will never find such hopes directly expressed anywhere in this chapter. What it does ask for is for us to be blessed, which we all know in Hebrew means to be set apart for a special purpose. When we bless something we take an ordinary thing, and by doing a special mitzvah with this object the item becomes special because it was a part of doing something sacred. The item was ordinary before, but now merely because it was used to do something special it becomes recognized and designated for that special purpose. This item isn’t better, it’s just purposeful now and worthy of being respected accordingly. How can I be certain of this? Near the end of this short chapter we read,

“The earth has yielded her produce,

May G-d, our own G-d, bless us.”

| Aretz, nat’ena y’volah;

| y’evracheinu elohim eloheinu.

Psalms 67:7

Now we have a good clue as to why this verse is appropriate for this season of harvest, because it references this good fortune of the reaping already taking place. And yet it still asks for being blessed, which only makes sense in the classical sense of being consecrated and not according to the misconception of blessing as random fortune.

When we think about it this way, these meditations become a beautiful way of looking at why we are going through this time of personal reflection and development during the omer period. The reason the children of Israel went through this process of development for the 49 days after the exodus was to be prepared to receive the Torah. We all know and recognize that. But what we are doing here in these meditations is deeply focusing on the reality that the Jewish people are blessed with Torah in order that all the peoples of the world benefit from it.

The two meditations, one for blessing Israel and the other for the betterment of the nations of the world are not unrelated. This is what our purpose should be, to be worth of being blessed in order to be a blessing to others. Our fate is very much tied to that of the rest of the people on the earth, so we need to get serious about becoming better people because we aren’t the only people that need to benefit from our enrichment. During this season we become better people so we can be better to others! That’s why the last verse sums it up simply:

“Bless us, our G-d;

so that all the ends of the earth will be amazed by you.”

| Yebar’chainu elohim;

| veyir’u oto, kol af’sei aretz.

Psalms 67:7

It is very easy for us to just scan Psalm 67 and quickly dismiss it as arrogant and nationalistic. Or we might lazily just look at it, then simply conclude that their incorporation into the siddur was only because the body of the text has 49 words and coincidentally a verse with 49 letters as well; just like the sefirah period counts 49 days. Though others might say it was just a pretty random pick, chosen because it quickly mentions the reaping of the earth’s produce. That might be an easy assumptions for scholars and even some general Hebrew speakers I suppose, because a simple reading brought these ideas to mind even for me. First, read it all; be patient with the process. Second, remember that as people who practice Judaism everything we read has to be thought of as a way to help us make tikkun olam – reparation of the world. If it doesn’t then we are reading it wrong!

During the Sefirat haOmer we have a moment everyday for nearly 50 days to pursue personal growth in order to be a better example of goodness, and be a favorable display of Torah powered chesed (kindness, goodness). If we follow through we are assured results that will amaze everyone, maybe even ourselves!

Ready to make it happen? You can download the blessings for the Sefirat haOmer hosted HERE or also graciously hosted by The Open Siddur Project HERE, as well as find all other related liturgical transcriptions.

Do you need a siddur? This blog proudly cooperates with The Open Siddur Project. The project is a volunteer based organization dedicated to documenting and making the wealth of Jewish prayer and prayer resources available with free, redistributable licensing in electronic format and print formats. You can find my contributions of liturgy HERE. Find out how you can also be a part of this worthy cause!

As we enter the spring holiday season we begin a journey of the soul with the Sefirat haOmer – the counting of the sheaves. From the second day of Pesach until the night before Shavuot we engage in the Biblical mitzvah of counting the omer (Leviticus 23:15-16). From this day on the people could begin enjoying the fruits of the spring harvest, which was recognized by offering up barley in the Temple for 49 days. On the 50th day from Pesach the harvest of new wheat would be brought to the Temple and offered up as a grand culmination to this seven week period of celebration (Deuteronomy 6:9-10).

What was so special about this return to offering fine wheat flour in the Temple that the people would wait in vigil for it’s ripening and feel moved to celebrate it? Though barley was an important grain that the nation relied upon, it was not the choicest of grains. Barley was most often used as feed for animals. However wheat was the main food staple for humans. During the Exodus the barley took on the symbol of being coarse and unrefined, it reminded people of their animistic urges. Conversely wheat represented finer characteristics of human dignity and civility, which we should all desire to have.

Though we no longer offer meal offerings in the Holy Temple, we nonetheless still recognize this period for personal accounting for our souls. We try to refine our personal midot (traits, habits) in preparation for the receiving of the Torah, which is commemorated on Shavuot.

If we don’t actually offer or weight out any grains, why do we still count it? In Psalm 90, a psalm attributed to Moses, we see the most interesting request asked of G-d:

“Teach us to count our days, that we may acquire a heart

of wisdom.”

| Limanot yameinu, kein hodah; v’navi, l’vav

| chachmah

Psalms 90:12

Our sages teach us that the children of Israel were brought out of Egypt for the purpose of receiving the Torah. If Pesach is the celebration of our liberation, then Shavuot is the celebration of our receiving the Torah as our constitution. It wasn’t enough for G-d to set us free, He also gave us a new way of life with liberties spelled out in the Torah. During the seven week sefirah period the people anxiously awaited the giving of this Torah, counting down the days in restless anticipation and engaging in self-development in order to be worthy of receiving this great gift.

Ibn Ezra tells us that not only are we taught by this verse to count the days, we are also shown the principal that wise people make each day count. Everyday we should do a little bit of work on improving ourselves.

During each week of the omer period we focus one of the seven sefirot (Divine Forces of G-d’s Nature) that are active in the physical world. Each day of the week we focus on one specific attribute of these sefirot, to focus on correcting one small part of our character. Self-development doesn’t require one to focus on lofty and ethereal concepts, nor does it demand grueling struggle. All we need to do is decide to make real world improvements in our character, a little bit each day.

Do you need a siddur? This blog proudly cooperates with The Open Siddur Project. The project is a volunteer based organization dedicated to documenting and making the wealth of Jewish prayer and prayer resources available with free, redistributable licensing in electronic format and print formats. You can find my contributions of liturgy HERE. Find out how you can also be a part of this worthy cause!